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Romans 9–11 and the People of God:
Why Israel Has a Future in God’s Plans
By Michael J. Vlach, Ph.D.
Romans 9
9:1-13
In Romans 9-11, Paul addresses the people of God with the emphasis being on God’s plans for
Israel in light of the nation’s current rejection of Christ. Paul discusses Israel’s unbelief and how
it can be explained in light of God’s promises to the Israel in the Old Testament. He starts out by
describing the great sorrow he has for his fellow Israelites who have not believed. His sorrow is
such that he wishes he could be accursed by God on their behalf if that were possible. (9:1-3).
While Israel as a whole is in a current state of unbelief, Paul views Israel as still being related to
what was given to them in the Old Testament: adoption as sons, God’s glory, the covenants, the
giving of the Law, temple service, and the promises of God (9:4-5). There is no indication that
these great things have been forfeited by Israel or transferred to a redefined Israel.
For Paul, Israel’s current state of unbelief does not mean that God’s Word has failed (9:6). He
offers two reasons why. First, while all who are physical descendants of Israel may be part of
“Israel,” the title of true Israel only belongs to ethnic Jews who have believed (9:6). Thus there is
a true Israel within ethnic Israel—believing Jews.
Second, God’s purposes have often been selective. The line of promise runs through Isaac and
not other sons that Abraham had through other women. Ishmael, for example, is a descendant of
Abraham via Hagar, but he is not part of the promised line—Isaac is (9:7-9). Likewise, although
Esau and Jacob were twins, both coming from Isaac and Rebekah, the child of promise was the
younger, Jacob (9:10-13). So even with twins from the same mother God’s election is such that
he chooses one over the other. Also, while there is certainly individual selection taking place on
God’s part in His choice of Jacob over Esau, there is also national selection as well in that Jacob
represents favored Israel while Esau represents Edom.
9:14-33
God’s sovereignty in regard to His choice is again illustrated in the example of Pharaoh, whom
God raised up to demonstrate His power (9:14-18). The potter and clay analogy also illustrates
God’s right to do what He pleases with His creatures (9:19-23). This sovereignty applies to
God’s choice of both Jews and Gentiles to salvation. God has called both Jews and Gentiles to be
His people, and to support this Paul quotes the prophet Hosea (2:23; 1:10) to show that God can
call and save people who previously were not His people (9:25-26).
The Hosea passages originally referred to the restoration of the tribes of Israel in the last days
and not to Gentile salvation. Paul does not use these Hosea passages to show that Gentiles are
now part of Israel or that the Hosea passages have been entirely fulfilled in the church. Instead,
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he chooses a passage that illustrates clearly God’s election and calling of people who needed to
be saved. By using Hosea, Paul is emphasizing the principle of election, not redefinition of the
people of God. The fact that Paul continues to clearly distinguish believing Jews and Gentiles in
Romans 9-11 (ex. Rom 11:12; 25-26) shows that Paul is not redefining Israel to include Gentiles.
Paul quotes a cluster of Old Testament texts, including Isa 10:22-23, to show that God will save
a remnant of Israel and Israel will not be destroyed (9:27-29). Surprisingly, Gentiles who were
not even pursuing righteousness found it, while Israel, who had all the privileges of God, did not.
This is because many Gentiles have embraced Christ by faith while Israel as a whole continues to
pursue righteousness by works of the Mosaic Law. Israel continues to stumble over Christ by not
believing in Him for salvation, something the Old Testament predicted (9:30-33).
Romans 10
Paul again declares that He earnestly desires Israel’s salvation (10:1). Israel does have a zeal for
God but this zeal is misplaced and not in accord with the truth (10:2). The Jews were seeking
righteousness with God in the wrong way. They thought they could attain righteousness by
keeping the Mosaic Law, when in reality righteousness can only be found in Jesus Christ who is
the end or completion of the Law (10:3-4).
Paul then contrasts the attempt to be righteous by keeping the Law and the righteous that comes
because of faith in Christ (10:5-11). Righteousness is for those who have faith in Christ,
confessing that Jesus is Lord. This righteousness, which comes by faith, is equally available to
both Jews and Gentiles (10:12-13). Having faith in Christ, though, means having knowledge of
Christ; that is why the need for a preacher is necessary (10:14-15). Faith comes by hearing the
Word of Christ, and this message is going throughout the world (10:16-18). Israel is obstinate for
not having faith, but God is moving Israel to jealousy by saving Gentiles (10:19-21).
Romans 11
11:1-6
All of this stubbornness of Israel to God’s plan of righteousness should not be taken to mean that
God has rejected Israel. After posing the question, “God has not rejected His people, has He?”
Paul responds with an emphatic, “May it never be!” (11:1). He then says, “God has not rejected
His people whom He foreknew” (11:2). The strong language indicates the impossibility of God
rejecting the nation Israel. Such thinking was absurd. The fact that Paul addresses this question
appears to indicate that there were Gentiles who were thinking that God had rejected Israel.
Thus, some form of replacement theology in regard to Israel may have been present.
Paul then offers a multi-faceted argument as to why Israel has not been rejected by God. First
Paul appeals to a current remnant of unbelieving Jews which shows that Israel’s current
hardening against God is only partial. Paul includes himself by pointing out that he is an Israelite
who has believed (11:1). Second, Paul uses the argument from God’s election by declaring,
“God has not rejected His people whom He foreknew (11:2). In this context, “foreknew” refers
to the choice of God to know and love Israel. It is a term related to election. God cannot reject
Israel because He has chosen Israel. God cannot discard His electing purposes. Paul then flips
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back to argument #1 by appealing to a remnant of faithful Jews who had not bowed their knees
to Baal even though the rest of the nation had (11:2-6). This shows “there is a remnant according
to God’s gracious choice.”
Again, Paul appeals to the OT to show that Israel’s stubbornness was nothing new and that God
for a time was confirming Israel in its unbelief (11:7-10). Paul then addresses the issue of
whether Israel’s current stumbling was permanent. The answer again is an emphatic, No—“May
it never be!” (11:11). One purpose of Israel’s current unbelief is to bring salvation to Gentiles,
and in doing so, to drive Israel to jealousy (11:11). Paul then contrasts Israel’s current
“transgression” with a coming “fulfillment.” And in doing so shows that Israel’s current state of
unbelief will be reversed with great positive ramifications for the world.
According to Paul, Israel’s current “transgression” and “failure” have brought “riches for the
world” and “riches for the Gentiles (11:12). But these conditions will be greatly amplified when
Israel’s “fullness” takes place (“how much more will their fulfillment be!). So not only is God
not done with Israel. What is taking place now with the Gentiles is only a foretaste of what is to
come when Israel’s fulfillment (i.e. conversion to Jesus) takes place. Paul does not say
specifically what greater conditions will exist for Gentiles but when Israel is properly restored to
God, greater blessings to the Gentile world will occur.
Paul then offers another ‘from lesser to greater’ argument. If Israel’s “rejection” now means
“reconciliation of the world,” Israel’s “acceptance” in the future means “life from the dead.”
Israel’s rebirth as a nation brings blessings to both Israel and the nations of the world. As great
are the blessings to the world now, they will be even better in the future.
11:17-24
The relationship of Jews and Gentiles as the people of God is then illustrated by the example of
the olive tree (11:17-24). The natural olive tree along with its rich root most likely refers to the
place of blessing as found in the Abrahamic Covenant. The natural branches refer to Israel while
the branches taken from a wild olive tree refer to Gentiles who have now become believers.
When Paul says “some of the branches were broken off” (11:17) this means that unbelieving
members of Israel have been removed from the place of blessing found in the Abrahamic
Covenant. But Gentiles who are the branches from the wild olive have been “grafted in” to the
place of blessing along with believing Jews (11:17).
But Paul issues a strong warning to Gentiles who now partake of the natural olive tree. They
should not be “arrogant” against the natural branches, i.e. the Jews (11:18). Since the Jews were
the vehicle for the Abrahamic Covenant, they are the ones who support the believing Gentiles,
not the other way around. And since the Jews were at first organically related to the Abrahamic
Covenant, God can easily graft them back in to the blessings of the promises to Abraham
(11:24). This should be a warning against any form of “replacement theology” in which
believing Gentiles see themselves as taking over Israel’s role.
To illustrate the relationship between Israel and Gentiles in the plan of God Paul uses the
example of the olive tree. The olive tree illustration indicates both continuity and discontinuity in
the people of God. By faith, both believing Jews and Gentiles are experiencing the blessings of
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the Abrahamic Covenant. The Abrahamic Covenant originally promised that both Israel and the
Gentiles would participate in this covenant (see Gen 12:2-3). Yet distinction exists as well.
While both are related to the olive tree the natural branches are natural branches and the branches
from the wild olive are still that of the wild olive. Or in other words, Israel is still Israel and
Gentiles are still Gentiles. The wild olive branches do not become natural branches, nor do
believing Gentiles become Jews. There is room in the Abrahamic Covenant for both believing
Jews and believing Gentiles. Thus, the people of God involves the concepts of unity and
diversity. Unity in salvation by faith in Christ, yet diversity in that these groups remain ethnically
diverse (see Eph 3:6).
11:25-36
Paul’s third main argument for God not rejecting Israel is that the nation Israel will experience a
national salvation. With verse 25, he reveals a “mystery,” i.e. a truth not found in the Old
Testament. This mystery is that a “partial hardening has happened to Israel until the fullness of
the gentiles has come in.” And when this fullness of the Gentiles has occurred then “all Israel
will be saved” (11:26). This “mystery” is a new truth indeed. While the Old Testament predicted
blessings to Gentiles as a result of Israel and an ultimate Israelite (Jesus) (see Isa 49:3-6), the OT
did not explicitly state that great blessings to the Gentiles would precede the nation Israel’s
blessings. Paul stated earlier that one of the purposes of Gentile salvation was to make Israel
jealous. But when this period of the “fullness of the Gentiles” is completed, then “all Israel will
be saved” (11:26). The “all Israel” refers to the nation Israel as a whole. It does not necessarily
mean that every Jew living at the coming of the Messiah will be saved. This may be the reverse
of what occurred at Jesus’ first coming. The nation Israel as a whole rejected Jesus the Messiah,
but there were a minority of Jews who believed. At the time of Jesus’ coming, Israel as a whole
will be saved, while individual Jews may and will reject Jesus at His second coming.
This prediction that “all Israel will be saved” is what the Old Testament explicitly predicted. Paul
quotes Isa 59:20-21 and Jer 31:33-34, passages that predict the coming of the Redeemer and the
New Covenant after a period of rebellion on Israel’s part. National Israel’s coming salvation,
therefore, is strongly rooted in the Old Testament. Paul then links Israel’s place in God’s plans to
God’s “choice” and because of God’s commitments to the patriarchs of Israel (11:28). If God
were to dismiss or alter His plans for national Israel, He would have to violate His electing
purposes and His promises to Israel’s patriarchs, something that cannot happen. Then Paul states
that “the gifts and calling of God are irrevocable” (11:29) to reaffirm that once God commits
himself to someone or some group, it is impossible for Him to go back on His word. Thus, God
cannot give up on national Israel because of His irrevocable calling of Israel.
Also, Gentiles should understand that just as they were shown mercy, God is able to show mercy
again to Israel (11:30-31). Paul wraps up this important section of his letter to the Romans with
an outburst of praise to God for His wonderful ways (11:33-36). God’s plans for Israel and
Gentiles are truly marvelous!
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Summary
The following points sum up the significance of the people of God in Romans 9-11:
1. Even with the coming of Jesus and the church, the nation Israel is still important to God
and His plans.
2. There is no indication that the title “Israel” has been transferred to the church.
3. Israel is Israel and Gentiles are Gentiles. There is no indication that believing Gentiles are
now “Israel.”
4. Israel’s current unbelief is a cause for sorrow.
5. Even in a state of unbelief the covenants, promises, and temple service are still the
present possession of Israel (i.e. they have not been forfeited).
6. There is a true Israel which is composed of ethnic Jews who believe.
7. God sovereignly chooses and saves both Jews and Gentiles by faith.
8. Israel’s current rejection is because the nation rejected God’s plan for righteousness in
Christ through faith and tried to establish its own righteousness by keeping the Mosaic
Law.
9. God has not rejected Israel.
10. God cannot reject Israel because Israel foreknown and chosen by God.
11. Current evidence that God has not rejected Israel is the fact that a remnant of believing
Jews, including Paul, exists.
12. God is using Gentile salvation to make Israel jealous.
13. While many Jews have been separated from the blessings of the Abrahamic Covenant,
God can bring Israel back into the place of blessing.
14. Both believing Jews and Gentiles as distinct people groups are currently in a state of
blessing that stems from the Abrahamic Covenant.
15. There is a new truth that Gentiles will experience salvation blessings of the Abrahamic
Covenant before the nation Israel is saved.
16. God’s calling of Israel is irrevocable.
17. God is faithful to Israel also because of what He promised to Israel’s patriarchs.
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